The Issue of Relying on the Dharma Rather Than Individuals

If one has actual realization and can engage in direct experiential observation, one relies solely on the true reality of all dharmas, not on any individual. Only the true reality is the genuine Dharma, the ultimate Dharma. However, this true reality is beyond the comprehension and realization of ordinary people, who therefore must rely on human teachings. Yet human teachings all have flaws and inadequacies. Even the Buddha's teachings have superficial meaning (words) and ultimate meaning (intent), which ordinary people cannot clearly distinguish, making it impossible for them to rely on the ultimate intent.

In summary, only through actual realization can one partially rely on reality, gradually progressing toward reliance on the complete truth. All great sages necessarily follow this path. All Buddhas rely on the true reality, especially the first Buddha, King Vipaśyin, who relied entirely on the truth realized through direct experience, with no one else to depend on. Therefore, we must still strive to cultivate meditative concentration, engage in observation within samādhi, and seek actual realization. Relying on people is ultimately unreliable. The Buddha cautioned his disciples: "Your own mind is not to be trusted; only upon attaining Arhatship can you trust your own mind." Even when quoting Buddhist scriptures, one may not necessarily be correct. If a bodhisattva's treatise, such as the Yogācārabhūmi-śāstra, contradicts the Buddhist scriptures, then the scriptures should be taken as authoritative. However, Buddhist scriptures themselves have different levels, and relying on intent rather than words is also extremely difficult—without actual realization, it is hard to comprehend the true meaning. Thus, one can imagine with what state of mind the Buddha spoke the Four Reliances on his deathbed and how concerned he must have been.

If the Buddha did not verify that any particular bodhisattva possessed a level of realization that could be relied upon completely and unconditionally, then one cannot rely on them entirely. After all, bodhisattvas do not possess the complete wisdom of a Buddha; their wisdom still has flaws. Even Bodhisattva Maitreya was once reproached by the Buddha for lacking wisdom.

All teachings spoken by bodhisattvas can certainly be relied upon, but not unconditionally. Their treatises inevitably contain some flaws and inadequacies, which those without the Dharma eye cannot discern. Even the Yogācārabhūmi-śāstra was not personally delivered by Bodhisattva Maitreya in the human realm but was transmitted through the mouth of an intermediary bodhisattva. If this bodhisattva's level of realization was not extremely high, their transmission could contain errors. Thus, a single statement relayed by ten people may convey ten different meanings. Therefore, every learner must still diligently apply themselves to observation and practice to eradicate the view of self, and then proceed to realize the mind and perceive the true nature—this is the more prudent approach.